A14216:184
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1We know our misery, and that we have sinned, out of the Law of God, which exacteth and requireth of us the contrary to that which is in us. For we are prone to hate God and our neighbour, which is very sin it self: but the Law requireth of us the love of God. Now the name of misery stretcheth farther then the name of Sin. By the name of misery, we understand, the evil of trespass or offence, that is, all sin: and the evil of punishment, which comprehendeth all the destructions of our reasonable nature, as griefs, torments, calamities. To be short, the evil of punishment comprehendeth all miseries and sins that follow after, wherewith sins that go before are punished. So the numbering of the people, committed by David, is both a punishment and a sin. That our misery is learned out of the Law, it appeareth sufficiently by this syllogism or reason, whose* Major or first proposition the Law it self mentioneth: Accursed be every one who abideth not in the perfect love of God and his neighbour. Now this love of God, Christ calleth the first & greatest commandment. Likewise our conscience addeth the* Minor or second proposition: I have not abidden in all: of these two propositions ariseth the conclusion, which is the approbation or allowing of the sentence of the Law: therefore I am accursed. So then out of the Law cometh our knowledge of sin.
1We know our miserie, and that we haue sinned, out of the Lawe of God, which exacteth and requireth of vs the contrarie to that which is in vs. For we are prone to hate God and our neighbour, which is very sinne it selfe: but the Lawe requireth of vs the loue of God. Nowe the name of miserie stretcheth farther then the name of Sinne. By the name of miserie, we vnderstād, the euil of trespas or offence, that is, al sin: and the euil of punishment, which comprehendeth al the destructions of our reasonable nature, as griefes, torments, calamities. To be short, the euil of punishment comprehendeth al miseries and sinnes that follow after, wherewith sinnes that goe before are punished. So the numbring of the people, committed by Dauid, is both a punishment and a sinne. That our miserie is learned out of the Law, it appeareth sufficiently by this syllogisme or reason, whose